1.         It is a fact that the human being (who now exists in the present form) was for a long time not something which could exist on its own.  (Then by passing him through various stages of evolutionary development, We brought him to this stage.)

 2.         During this process, one of the stages was the initiation of his creation from a sperm.  (To look at it, it was just a drop of fluid, but in actual reality)  It was a collection of numerous mixed potentialities; and so We made arrangements whereby his latent potentialities would develop gradually.  For this, while in the mother’s womb, it underwent many changes till it became a human being capable of hearing and seeing.

 3.         It is because of this faculty of seeing and hearing (of intellect and reason) that he was not forced to adopt a particular set course, like that of the rest of the universe.  He was given the discretion to select any one of the courses open to him.  While his faculties can select a path, they cannot ensure that the selected course is also the right one.  This can only be done by the Wahi.  Hence Allah the Almighty guided him to the right way through Wahi; and then left him free to either adopt the right course or to deny it.  That is why he is held responsible for his deeds, which are worthy of either reward or punishment.

 4.         If he adopts the wrong path, there are chains and iron collars as well as doom and destruction at every step along the way (Chains referring to blind following and iron collars to obedience to non-Divine powers.  It is to remove these that Our messenger has come ~ 7:157.)

 5.         On the other hand, the consequence of treading the right path shall be a big heart and vast vision.  This faculty is developed by keeping one’s violent emotions under the guidance of Wahi, which helps inculcate calmness and peace.

 6.         This drink is available from the spring that the votaries of the Almighty brings out from the depths of their heart.  Now it is within their discretion to make its channels flow in any direction (in other words they can use their capabilities as they like).

 7.         These people voluntarily undertake the responsibility of universal Rabubiyyat and then fulfill it cheerfully.  They are always conscious that if such an action is not taken, then there is a possibility that the entire society would become polluted and that the evil would spread far and wide.  (There would be chaos all around and the whole atmosphere would be effected by it.  It would also spread to far off areas.)

 8.         In order to stop this disorder and chaos, they make Allah’s Nizam-e-Rabubiyyat available to all.  In effect they make arrangements to provide means of nourishment to those who are incapable of earning; or to those who are left alone in society (without any support); and to those who are entrapped in some calamity.  Although selfish instinct demands that everything should be collected and kept for one’s own-self, irrespective of these desires they make arrangements for the nourishment of others.

 9.         And say to the people for whom they do all this, “We do not do all this as a favour to you.  No, not at all!  We do not expect anything in return; not even a word of appreciation.  In fact we are doing our duty; and our interest lies only in this.  Accordingly, not only are our own ‘selves’  nourished and developed, even the Divine attributes grow in our personalities.  This is the objective of human life.”

 10.       (As has been mentioned afore)  If we do not make these arrangements We know that a calamitous atmosphere will prevail and all the pleasures of life would whither away.   Life would become dismal.  So many hardships and calamities would spread all around, that they would wrinkle the faces of people.  There would be no trace of peace or happiness visible anywhere.

2: আমরা তাকে কঠিন পরীক্ষার মধ্য দিয়ে অতিক্রম করি (নাবতালি-হি – نبتلیہ); তাই আমি তাকে শ্রবণ, চিন্তা ও জ্ঞানার্জনের গুণাবলী দান করেছি।
3: অবশ্যই, আমরা তাকে সঠিক পথের দিকেও পরিচালিত করেছি যার দ্বারা তার প্রচেষ্টা সঠিক ফলাফল আনতে পারে (ইমাম শাকিরান – امّا شاکرا) অথবা যদি সে ইচ্ছা করে তবে সে সত্যকে অস্বীকারকারী হতে বেছে নিতে পারে (ইমাম কাফুরান – امّا کفورا)।
4:আমাদের নির্দেশনার বিরোধীদের জন্য, আমরা স্পষ্ট করেছি যে তারা শেষ পর্যন্ত শৃঙ্খল এবং বেঁধে রাখা জীবন এবং ঘৃণার ভয়াবহ আগুনের (সাঈরা-سعیرا)মধ্যে শেষ হবে তার সম্মুখীন হওয়ার ফলে।
5:নিশ্চয় সৎকর্মশীলরা অর্জন ও আত্মস্থ করবে(ইয়াশরাবুনা – یشربون) (মিন কাসিন – من کاس) প্রকাশ করে (মিজাজু-হা – مزاجُھا) অবিশ্বাস্য বাস্তবতা (কাফুরা – کافورا)।
6:জ্ঞানের একটি উৎস থাকবে (‘আয়নান – عینا) যা থেকে আল্লাহ্ র বাধ্য বান্দারা প্রচুর পরিমাণে অর্জন ও আত্মস্থ করবে (ইয়াশরাবু – یشربُ) যা তাদেরকে অনুসন্ধান ও আবিষ্কারের বিভিন্ন পর্যায় অতিক্রম করতে সক্ষম করবে (ইউফাজ্জিরুনা-হা তাফজিরা – یفُجّرونھا تفجیرا)।
7:পূর্ণ (yufoona – یوفون) সতর্ক (bin-nazr – بالنّذر) থাকে কারণ তারা ভয় পায় সেই দিনের, যখন ব্যাপক অস্থিরতা (mustateera – مستطیرا) ঘটতে পারে ক্ষতিকারক কাজের ফলে

 11        The outcome is that Almighty’s Law of Rabubiyyat protects them from the evil effects of such an era; and instead happiness and joy embraces them.

 12.       It is through their steadfastness and firmness that they are rewarded with this blissful life, in which they live in comfort and luxury, surrounded by lush green gardens and an invigorating atmosphere.

 13.       In those gardens they would be sitting on seats of authority and power.  There would neither be excessive heat nor bitter cold (and the weather would be as pleasant as spring).

 14.       Thick shadows of trees would bow down on them and the branches would be laden with fruit.  Everything of comfort and ease would be within their reach. They would not require any effort to get them; for the branches themselves would hang low to come within their reach.

 15.       Food in silver utensils and drinks in crystal clear goblets would be served all around them.

 16.       The silver itself would shine like crystals; and all utensils and goblets would be made exactly to measure.

 17.       The drinks they receive would really be invigorating, enabling them to grow and progress in the evolutionary process (83:27).  (In other words, should emotions go out of control, the Divine Wahi would cool them down with restrictions and neutralize the effect ~ 76:5.  On the other hand, should the effort slow down, the Divine Wahi would invigorate it.)

 18.       This life invigorating drink will be available from a spring which after finding its way, would continue flowing onwards (88:12).  (In other words it would enable the man to find new ways and avenues of life, moving onward amidst new inventions etc.)

 19.       And children endowed with ornaments would be around them (56:17).  On their faces would be perpetual freshness, alertness and brightness.  You may imagine them as pearls scattered around; in that they would be physically healthy and their character would also be as pure as pearls.  But they would not be in a shell.  They would be spread around yet they would not let their character be polluted.

 20.       In this society, whenever and wherever you look, you shall see peace and comfort; authority and power blended with beauty and grandeur; and a realm of delight and magnificence.  (A combination of grandeur and beauty elevates human personality to great heights.)

 21.       Their life of comforts and luxuries will be clearly visible.  They will be dressed in fine silk and brocade garments.  And, as their symbols of power, you will observe them wearing bracelets of authority.  But this comfort and ease will neither create evils of joviality in them, nor will they become intoxicated with power or authority.  Their Rabb shall provide them a drink that will purify their hearts and enlighten their vision (with the guidance of Wahi).

 22.       They will be told that all this is the consequence of their own endeavors, which has manifested before them in the form of this reward.  Now they have seen how their efforts have been recognized and rewarded.

 23.       (This then, O Rasool, is the heavenly society for the formation of which)  We have gradually revealed to you this code of life, the Quran, so that you can act upon it step by step.

 24.       Therefore, hold fast to the Divine Code and be steadfast on the programme ordained by your Rabb.  Do not listen to any one going on the wrong path.  By pursuing the erroneous path of selfishness, the creative faculties of human beings become either degraded or stay subdued. The condition of whoever listens to them will also become like theirs.  (His human faculties will not develop and even if they did, they would go to waste in useless destructive works.  They will make him lethargic, making him lag behind in the caravan of life.)

 25.       The way to be saved from this outcome would be to keep in your view, from morning till evening (all the time), the Divine attribute of Rabubiyyat; and to be actively involved in establishing the Nizam-e-Rabubiyyat.

 26.       Whether it is day or night, you should always submit to His Laws and devote your full energy towards accomplishing your programme (73:1-3).

 27.       The people who are opposing you are pursuing their immediate gains.  The only objective of their lives is to acquire physical comforts in this world.  They thus ignore this glorious revolution (which guarantees comforts and luxuries at the present and in the future ~ 75:10).

 28.       (They are very proud that they are mighty and strong; but they forget that) We have created them; and We have endowed strength and stability to their countenances.  If they oppose Our Laws, then according to Our Law of Mashiyyat, it is not at all difficult for Us to wholly replace them with another nation.

 29.       What is being presented before them is certainly a manifest reality.  Hence whoever so wishes can take heed and adopt the path leading to Allah’s Nizam-e-Rabubiyyat. 

30.       Tell them that the only way this can happen is if your own choice is in conformity with the Divine Laws. (You should desire only that which the Divine Law wishes, because)  The Divine Law is based on knowledge and absolute wisdom ~ 74:56; 81:21.

 31.       Should you so desire, the Almighty will bring you under the umbrella of His blessing and benevolence.  However, if you do not desire what the Divine Law seeks, then this would amount to rebellion and Zulm.  (And remember)  For those who resort to Zulm and oppression, Our Law of Mukafat has prepared a grievous chastisement (of doom and destruction).

The latest purely Academic and Rational translation:

“Has there ever come to man a stage down the stream of time (heenum-min-ad-dahr – حین من الدھر) when he may not have been something worth mentioning? In fact, we have created the human species from a combination of exuding fluids (nutfain amshaajin – نطفۃ امشاج); we pass him through difficult trials (nabtalee-hi – نبتلیہ); therefore, we have bestowed upon him faculties of listening and thinking and learning. Of course, we have also guided him to the right path by which his efforts may fetch the right results (immaa shaakiran – امّا شاکرا) or, if he so desires, he may opt to become a denier of truth (immaa kafooran – امّا کفورا). As for the deniers of truth, we have prepared for them chains, fetters and a fire that burns up the human consciousness (sa’eera – سعیرا). Of course, the righteous ones would acquire and absorb knowledge and awareness (yashraboona – یشربون) in measures and depths (min kaasin – من کاس) revealing (mizaaju-ha – مزاجُھا) unbelievable realities (kaafoora – کافورا). There will be a source of knowledge (‘ayinan – عینا) wherefrom God’s obedient servants would abundantly acquire and absorb (yashrabu – یشربُ) enabling them to pass through various stages of exploration and discoveries (yufajjiroona-ha tafjeera – یفُجّرونھا تفجیرا).
They will be those who in their present lives always honor (yufoona – یوفون) their covenants, protocols and commitments (bin-nazr – بالنّذر) and remain in awe of a time the woe of which is written as inevitable destiny (mustateera – مستطیرا). And they provide sustenance to the needy, the orphan and to the victim ignoring their own needs/wants, saying: “we provide you for the sake of God; we don’t want from you a recompense or thanks; in fact, we dread the time appointed by our Sustainer which is going to be grim (‘aboosan – عبوسا) and distressful (qamtareera – قمطریرا)”.
Therefore, God has saved them from the evil effects of that time and has blessed them with joy (nadhratan – نضرۃ) and contentment. And in return for their steadfastness, a life of peace and protection (Jannatan – جنّۃ ) and a complete freedom (hareera – حریرا) awaits them. They will be stationed/settled (muttaka’eena – مُتّکیئین) therein on prominent and lofty positions (al-araa’iki – الارائک) where they would feel neither the burning of the sun nor severe cold (zamhareera – زمھریرا). All around them would be a state of ease and pleasure (zilaalu-ha – ظلالُھا) and its fruitful achievements (qutoofu-ha – قطوفُھا) would be lying humbly before them to acquire. And it is the established goals/targets/values (kaanat Qawaareera – کانت قواریرا) which would monitor and safeguard them (yutaafu ‘alayi-him – یُطافُ علیھم) from any impending state of calamity/dispersion (fidhdhatin – فضّۃ) and grief or sorrows (akwaabin – اکواب) – those established goals/targets/values (qawaareera – قواریرا) which are needed to avert a state of calamity/misfortune/dispersion (fidhdhatin – فضّۃ), and for which the follow up rules and measures are already formulated and determined (qaddarool-ha taqdeera – قدّروھا تقدیرا).
They will quench their thirst for knowledge by drinking from a composition of (mizaaju-ha – مزاجُھا) the ingredients like exhilaration and sharpening of intellect (Zajabeela – زنجبیلا), a source with the distinctive attribute (tusammaa – تُسمّیٰ) of disclosing the right path for them whenever sought (salsabeel – سلسبیل). Infinite/perpetual (mukhalladoon – مخلّدون) means of growth and evolution (wildaan – وِلدان) will be provided all around them (yatoofu ‘alayi-him – یطوفُ علیھم) and if you can see them you will feel like they have become an assortment of pearls (لُؤْلُؤًا مَّنثُورًا). And when you actually see them, you will observe them in a state of bliss and a great authority (mulkan kabeeran – مُلکا کبیرا). They would possess loftier thoughts and mindset (thiyaabu – ثیابُ) bearing fineness (sundusin – سُندُس), novelty (Khudhrun – خُضرُ) and shine and gleam (istabraqun – استبرق); and they will acquire (hulloo – حُلّوا) an overpowering and high degree of capability (asaawira – اسا وِر) over diversification (fidhdhatin – فِضّۃ), and their Sustainer would bless them with a character and conduct clean and pure (sharaaban tahooran – شرابا طھورا).
In fact, all this will be a reward for you since your endeavors would fetch the required results. This is why it is We Who have bestowed upon you this Quran in a successively descending way. Therefore, wait steadfastly for the verdict of your Sustainer and do not follow anything coming from them consisting of sin or denial. And keep the attributes of your Lord in your mind (wa-azkur Isma Rabbaka – واذکُر اسم ربّک) all the time. And in this prevalent darkness (wa min al-layili – و من اللیلِ), keep humbly obeying Him (asjud la-hu – اسجد لہ) and strive hard as long as the darkness prevails to achieve His targets (Sabbah-hu – سبّحہ). Indeed, these are the people who prefer to fulfill the easier short term desires and leave aside the struggle for long term goals. It is We Who have created them and it is We who have strengthened their energies; and had we deemed right we would have substituted them with others of their kind.
Of course, this is a Reminder. So, whoever so desires may take a lead towards the way of his Sustainer; which means that all of you must desire the same as God wishes you to do. Verily, God alone is the most knowledgeable and the wise one. He admits unto His Grace whoever so wishes; whereas for the evil ones, He has prepared a painful torment.”

Authentic meanings of Important Words:

Nun-Tay-Fa : ن ط ف: نطفۃ = to flow gently, extrude, ooze, exude, drop, pour, trickle. Nutfah: Sperma of a man and of a woman.

Miim-Shiin-Jiim: م ش ج ؛ امشاج = To mix or confuse, make a confusion or disturbance, mix one thing with another. Any two things mixed together. Amshaaj – امشاج: What collect together in the navel; A drop consisting of mixtures, meaning the sperma genitale of the man mixed with that of the woman and with her blood.

Miim-Zay-Jiim: مزاج = To mix/mingle/incorporate/blend, exasperate/irritate/enrage a person, to give something, contend or dispute with a person, various in disposition or temperament.

Kaafoor: کافور:کفر ؛ ک ف ر Camphor, because it has the quality of covering or subsiding the heat. A tree smelling of perfume from which is extracted a whitish transparent substance. Kafir: unbeliever, ungrateful, one hiding, covering, concealing, denying the truth, etc.etc.; not believing in God.

ف ج ر : Fa-Jiim-Ra = cut/divide lengthwise, break open, vent, incline/decline/deviate, dawn/sunrise/daybreak, source, abundantly and suddenly, ample bounty/generosity, a place from which water flows. Dig up the grund; TAFJEER: blasting, setting off of an explosion; triggering, unleashing; splitting; fission.

Nun-Dhal/Thal-Ra: ن ذ ر = to dedicate, make a vow, warn, admonish, caution, promise voluntarily, offer present. nadhiir – warner, one who informs and averts calamity, who cautions and put one on guard.

Siin-Tay-Ra : س ط ر ؛ مستطیر- To write, inscribe, draw, throw down, cut, cleanse, manage the affairs, ward, exercise authority, oversee, prostrate, set in. To embelllish stories with lies, falsehoods; stories having no foundation. To read, recite. To exercise absolute authority, to pay frequent attention to.

Ayn-Ba-Siin : عبس= to frown, look sternly, austere, grim.

Qaf-Miim-Tay-Ra : قمطر: قمطریرا= to frown, scorn, knit the brow, show displeasure or distress.

Thal-Lam-Lam; ذ ل ل : ذُلّلت = to be low, hang low, low/lowest part of something, subdued, gentle, abase, easy, submissive, meek, subject, humble, humility, paltry, wings of submissiveness out of tenderness, treating with compassion.
Vileness, ignominy, weakness, despicable, meakness, abjectness, abasement.
Well-trained, tractable, manageable, commodious, broken.

Alif-Nun-Ya:ا ن ی بآنیۃ= Its time came; or it was, or became, or drew, near; It (a thing) was, or became, behind, or after, its time; it, or he, (a man) was, or became, behind, backward, or late; it, or he, delayed, or held back. He postponed it, put it off, deferred it, delayed it, retarded it, withheld it, impeded it; An hour, or a short portion, or a time, or an indefinite time; any period of time; the utmost point, reach or degree; A thing of which the time has come, or drawn near: and which has come, or attained, to its time; to its full, or final, time or state; to maturity, or ripeness; signifies Whence? (being an interrogative respecting the direction, or quarter, from which a thing is) and whence (used to denote a condition); Where? and where (used to denote a condition and as one of the adverbial nouns used to denote a condition), whence-so-ever; wherever (from whatever direction or quarter): when; how; however.

Fa-Dad-Dad (Fiddatin – فِضّۃ)= to break/perforate/destroy, to separate/disperse/scatter/distribute, broke it up, silver, to make wide/ample/large/liberal, small number of men in a state of dispersion, calamity/misfortune, (Diversification)

Kaf-Waw-Ba (Kaf-Alif-Ba): کوب: اکواب = To drink out of a goblet. A mug or drinking cup without a handle, slenderness of neck with bigness of head, a sighing or grief or regret for something that has past or escaped one. A small drum slender in the middle or small stone such as fills the hand.

Qaf-Ra-Ra : ق ر ر: قواریر= to be or become cool, remain quiet, be steadfast, be firm, refresh, be stable, be firm, receive satisfy, affirm, agree, settle, last. qarar – stability, a fixed or secure place, depository, place ahead. qurratun – coolness, delight. aqarra (vb. 4) – to confirm, cause to rest or remain. istaqarra (vb. 10) – to remain firm. mustaqirrun – that which remains firmly fixed or confirmed, in hiding, is lasting, which certainly comes to pass, which is settled in its being/goal/purpose. mustaqar – firmly fixed/established, sojourn, abode. qurratun – coolness, refreshment, source of joy and comfort. qawarir (pl. of qaruratun) – glasses, crystals.
(sharb – شرب) : learn or absorb۔

Zinjabeel: زنجبیل : Ginger: A certain root,creeping beneath the ground; burning, or biting, to the tongue; its conserve is the best of conserves; has a roperty of heating, or warming, digestive, strengthening to the veneral faculty; clearing to the phlegm, sharpening to the intellect, and exhilarating.

Walad: ولد: to bear (a child); give birth; to beget; to be generated, produced, be brought forth, be engendered, bred, caused, occasioned; to originate, grow, develop, arise, proceed, follow, result; to propagate, reproduce, to want the generation of, from. A child, son, daughter, youngling, or young ones.Wildaan ولدان plural of Waleed ولید: A boy; a youth; a boy who has arrived at the age when he is fit for service, before he attains to puberty; a youthful servant;

Tay-Waw-Fa : طوف: یطوف= act of going/walking, going/walking around or otherwise, to go or wander about, circuited/compassed, journeyed, came to him, come upon, visitation, visit, approach, drew near, to go round or round about often, encompass,
“the men/people/locusts filled the land like the TWF/flood/deluge”, overpowering/overwhelming rain/water that covers,
a servant that serves one with gentleness and carefulness,
a detached/distinct part/portion, a piece or bit, a party/division/sect,
a sort of raisins of which the bunches are composed of closely-compacted berries, a garment in which one goes round or circuits, a place of going round or round about.

Siin-Nun-Dal-Siin: سندس = fine silk-brocade (also see siin-nun-dal). Thin & fine.

Kh-Dad-Ra: خضر = To render or do the forbidden, blessed with means of subsistence, to die in youth, take up a load or burden, green, to become green in color (9th verb form), to be cut or cut off (like as dying young or fruit that is picked before it is ripe), fresh or pleasant, having much verdure.

ب ر ق = Ba-Ra-Qaf Istabraq: استبرق =ب ر ق = Ba-Ra-Qaf =Shining, gleaming or glistening (e.g. the dawn, a sword)Lightning: Threatening or menacing: A female beautifying and adorning herself or showing and presenting herself and/or exhibiting her beauty.
A star rising or a constellation (e.g. Pleiades). Eyes/sight glistening, fixedly open (e.g. by reason of fright), sights confused, astonished, stupefied or dazzled, sight becoming weak, opening eyes and looking hard, intently or sharply; Decorating or adorning (e.g. a place)
Journeying far; Rugged ground in which stones, sand and earth are mixed together (the stones being of mixed/varied colors on whitish earth); A mountain mixed with sand; Locusts with variegated colors; A certain type of beast the apostle rode on the ascension to heaven called so because of the hue, brightness and quickness of motion it had akin to lightning
A certain kind of plant camels feed on in times of necessity; Anything having blackness and whiteness together; A bow with different colors; Silk brocade closely woven with gold or closely woven cloth of thick silk; Thickness.

Ha-Lam-Ya : ح ل ی: حُلّوا= To make/acquire/give ornaments, adorn with ornaments.

Siin-Waw-Ra: س و ر : اساور = leap/spring upon, overpowering influence, rose/elevated, ascend/mount upon, assault/assail (gives a common example of usage: assault the head, i.e. rush upon the head, like wine), wall, bracelet, climb/scale, uppermost structure, force/strength, height, chapter, eminence/nobility, high/elevated station/rank, any degree of a structure.